The long story of David and Solomon which the lectionary
readings have been tracing this Pentecost season comes to a conclusion
this week with the story of Solomonís dedication of the temple in Jerusalem.
This is, of course, not the end of the story of Solomon in the Books of
Kings. Following this episode we read of Solomonís great wealth and then
of his downfall (1 Kings 10-11). The kingdom which had been united under
David and Solomon then splits in two, into the northern kingdom called
Israel, and the southern kingdom of Judah. This split was principally due
to Solomonís son, Rehoboam, oppressing the tribes of the north with heavy
taxes and scant regard for their wishes (1 Kings 12). However, there is
ample evidence on a closer reading, that the seeds for the division of
the kingdom were sown during Solomonís reign. In the lectionary, though,
we do not hear of this story, at least not in Year B. The emphasis is on
the fulfilment of the promise of the Lord to the house of David (2 Samuel
7; see Pentecost 7) and on the completion
of the temple in Jerusalem, the sign of the Lordís presence among his people.

1 Kings 5-7 describe in great detail the plans for the
construction of the temple and the execution of the work. This focus on
architectural detail might seem a curiosity to the modern reader. We need
to remember, however, that beside the royal palace temples were the most
important buildings in ancient cities. The temple was not just a building
where people would worship, and its architecture of secondary interest
except for those who are concerned for budgets. This building was a symbol
of the presence of God with the people. As Solomonís prayer makes clear
(esp. 1 Kgs 8:27-30), the people knew that the Lord resided in the heavens.
Yet the earthly temple was the place where the Lordís name resided (cf.
vv. 16-20). This was a way of speaking about the presence of the Lord while
recognising that God was of another dimension, neither defined nor confined
by the material world. That is not to say the temple was of little importance.
On the contrary it was extremely important, functioning in the way all
true symbols do, at once pointing to a reality beyond itself but also participating
in that reality.

1 Kgs 8:1-13 describe how the Ark of the Covenant was
brought up to Jerusalem from the city of David, or Zion (cf. Psalm 132).
This was a very important event as the elaborate celebrations make clear.
It was also important theologically from the writerís point of view. There
is not only reference to the Ark in these verses but to all the elements
related to the Lordís presence with his people in the exodus out of Egypt
and on their journey in the wilderness: the tent of meeting, the holy vessels
in the tent, the priests and Levites, the cherubim, the tablets of the
law, Moses, Mt. Horeb and the covenant, and the cloud which descended on
the tent. In the next section (vv. 14-21) Solomon begins his dedication
prayer with reference to the Lord who brought his people out of Egypt (v.
16). It is important theologically that a strong connection be made between
the wilderness traditions and the later temple tradition. This was also,
no doubt, of great importance for the Davidic dynasty as it strove to cement
its place in Israelís history.

But while there is reference to these older traditions
it is clear that this passage shows signs of later priestly editorial work.
The mention of Ďpriests and Levitesí (v. 5) is a case in point since this
was a later distinction between priestly offices. It most likely indicates
a post-exilic editor, as does the reference to the autumn festival in the
seventh month (v. 2). The account of the dedication of the temple is thereby
preserved not just as a record of a past event, however significant, but
as a story which speaks to a later Ďpresent timeí.

Solomonís prayer of dedication is an acknowledgment and
celebration of the Lord who has kept the covenant with his people and is
faithful to his promises (vv. 23-24). Verses 22-26 confirm Solomonís belief
in this God, and the hope, expressed in an entreaty, that God will continue
to provide successors to the throne of Israel.

Verses 27Ė30 recognize the Lordís greatness and, as mentioned
above, unlimited presence. Not even the highest heaven can contain the
God whose presence is symbolised by the temple now dedicated (v. 27). The
implication is also that nothing can control this God. Solomon takes on
a humble attitude as he pleads that the Lordís attention be turned toward
the house he has built. In particular, the king asks that the Lord will
hear his own prayers, as he Ďprays toward this placeí (v. 29).

The prayer develops through vv. 31-53 in a series of petitions
asking the Lord to hear his people when they pray in various circumstances
towards the temple: when they sin against a neighbour (vv. 31-32), when
they suffer defeat (vv. 33-34), when there is drought (vv. 35-36), when
there is famine (vv. 37-40) and when they go to battle (vv. 44-45). Solomon
prays, in a passage set for today, that even the foreigner who prays toward
this place will be heard (vv. 41-43). The prayer finishes with a longer
petition asking that even when the Lordís people are carried away captive
to foreign lands that if they repent and pray toward the temple the Lord
will hear them and grant them compassion (vv. 46-53). This last section
brings the prayer full circle with another reference to the exodus (v.
51). Even the exile, which is alluded to in these verses, would not prevent
either the people praying to the Lord, or the Lord hearing their prayers.

The last section is clearly an editorial expansion reflecting
post-exilic theology. Such development understands the Lord as everywhere,
not contained within one land. While in exile some of the Israelites encountered
the Lord in a foreign land, many miles from the Lordís supposed dwelling
place in the temple in Jerusalem. At this time the practice of praying
towards Jerusalem developed (vv. 29-30). It reminded the people of their
God, their homeland, and their heritage as the chosen people of God. It
was a practice maintained for millennia by Jews exiled from the land of
Israel.

Verses 41Ė 43 are even more revealing concerning the understanding
of prayer. The Lord is not just the property of the people of Israel. Alongside
this growing understanding of the Lord is the generous view of foreigners
expressed in these verses. The experience in exile acquainted the Israelites
with many foreign peoples and their common humanity. Some foreigners were
even attracted to the religion of the Israelites. Solomonís prayer (updated
to encompass this new situation) calls on the Lord to regard the prayers
of foreigners toward the temple in Jerusalem as of equal importance with
those of the people of Israel.

Solomonís prayer of dedication of the temple is important
in understanding prayer. Even in those situations where the people have
sinned, Solomon asks the Lord to give attention to their prayers, requesting
that the Lordís eyes might be open to the plea of his people (v. 52). This
is no small petition given the fact that Solomon has described the Lord
as one whom not even the highest heaven can contain (v. 27). Solomon alludes
to the incomparable grace of the Lord which extends from heavenly realms
beyond imagination down to the disagreements between neighbours. The temple,
which he is dedicating, is not only a symbol of the Lordís presence among
his people, but of the grace of one who hears the pleas of those in need.